1974 VOLUME II NUMBER 8 KOREA
336
337
vol.
WON BUDDHISI}I
ll
No.
Rescarch Institute for
BUDDHISM
1971
All religions aim to plant peace in the mind of human beings and to establish world peace. However, the tension of the international situation and the increasing uneasiness of the social situation seem to be going in the opposite direction against the wish of religions. Moreover, nuclear arms threaten to annihilate the human race. Human beings have other fears besides that of war; they are, starvation, poverty, ignorance, disease, etc. They exist all over the world.
0verseas Missions Kuang
WON
BDMORIAL
Publkhed by:
\_Von
g
Unhsersity,
Iri city, cholla Pukti,
Korca
and while scientific technique makes great progress, spiritual Iife is disregarded. Human beings seem to be left behind science
Editorial Words of the prime Master Taesan AII Religions Rooted in One Source
I 2
from the Carwnical Textbook of Won Buddhisnt
The Great Master sotaesan, Founder of won Buddhism by prof. Han Ki_Tu . .. .,1.. The Open Address to The First International Convention of IVon Buadhism
The Prime Master,s Address A Brief Historical Sketch of Won Buddhism What Religions Can do for World peace by Reo. Chang-sik Park World Peace and The Mission of Won Buddhism by Prof. Pal-khn Chon How Does Won Buddhism Differ from the OId Buddhism by P. K. C. Buddhist Stories News Corner
more and more, which indicates the tragic future of human beings. sueh external and internal crises, the task of religion becomes more impor,tant. fhis is the time for religious people to break the bounds of religious prejudice and clear the way for human beings by cooperation. Religion is the only way to cement people of different races, people who have different customs and languages. We are expected to do our best to establish a peaceful world in which there exists no fear of war, a pleasant and comfortahle world without starvation, poverty, ignorance and disease, and a moral world in which people help each other by maintaining social orders. The motive for the establishment of won Buddhism was also to build a peaceful paradise on this earth, and Won Buddhism has been ceaselessly working in the three fields of missionary work, education and charity for the establishment of peace As one of its positive activities for world peace, Won Buddhism for the first time had an International Convention of Won Buddhists at Los Angeles from the 26th to the 28th of April. Thirty representatives from Korea, botJr devotees and lay members, participated in the Convention. one of the main programs of the Conven{ion was the speech program delivered by four people; Rev. Park Chang-Sik, Dn Major Johnson, Rev. Pal-Khn Chon, and Dr. Kim Ha-Tae, wtricti was held at Ifancock Hall at USC. The theme of the speeches was "Ttle Task of Religion for World Peace." Through this convention, won Buddhism wanted to share a
In the face of
CONTENTS
5 10 L2
l4 16 18
2l 22 25
-1-
I 338
ll
339
14/ON BADDHISM
WON BUDDHISIU
part of its ideal with people in other countries, that the Truth is one, The World is one, All human beings are of one Family, The World is a place to work for one purpose. We are confident that Religious men must take responsibility for the improvement of world peace, understanding people, co-operation, etc. before ordinary people will do so. W'on Buddhism has to realize that it should make double effort to realize its ideal, because the world has begun to pay attention to what Won Buddhism is thinking and doing. We have no doubt that Won Buddhism will have the second, the third, the fourth . . . International Convention in the future. l{e hope, however, that Won Buddhism in its religious activities transcends any denoqinational prejudice, which has been degradins the true spirits of our sages and saints who taught us only to save sentient beings by establishing peace on this planet. 'Won Buddhim should be able to hear the voice of the people behind the cheerful applause in praise of its eminent religious activi-
ties.
Words of thc Prime ilIaeter, Taeson The rhree urgent Things for Religious Men to practice
1.
Concentrate your mind, then you can make the mind of other to concentrate. Keep your mind bright, then you can make the mind of other people bright. K9.p yourself doing good, then you are strong enough to persuade other people to do good. people
-2-
Yen. Sotaesan, the Founder of Won Buddhisrn
*3-
31t
310
WON BUDDHTSIT
IryON BUDDHISM
AI
Religions Rooted
The Great Master Sotaesan, Founder of Won Buddhism by Prof. Han Ki'Tu
in One Sourcrc
from. the Canonical Textbook
of Won Buddhiwt
A man asked, "fn the east and the west there have been a considerable numb'er of old religions disputing each other for thousands of years. In addition, various new religions have recently been established which assert only themselves, and which reject other religions. This causes more noisy dispute. What will become of these religions in the future," The Great Master said, "suppose that a man with children living in Seoul took a world tour, and in several countries had children by other women before returning to Seoul. Afterwards, when these children grew up in their own country and came to see their father, would it be possible for them, with different complexions, speaking different languages, and with different habits, to become harmonious and intimate in a short time ? However, in spite of different languages and habits, the children will be able to lrnow and. understand everything better in time. If they come to realize how they were born as brothers, they may live in harmony. Likewise, all sects and schools of religion come from one source. Accordingly, someday when people become more intelligent and world is brightened by the light of morality, all religions will become one home and will be closely related with each other in harmony."
The greatest hero of new history creation carried on his Iife on the earth so commonly and naturally that his traces are all but Iost to the general public. In 1891, the Great Master was born at the southern extremity of Korea; Kilyong-ni, Baksu-mYotr, Yongwangkun. As the third of four brothers in the house of common people, the master was brought up involved in the vortex of difficult national erises. His father was Park Sung-Sam, and his mother was Yoo JungChun.
He was imposing in spirit, generous in personal character, but there was nothing ,rrtual about him beyond an ordinary hunqa-n b.i"S. The only dlfference from the public, we might say, lay in his fundamental iriquisition into the wonders of nature. To the ordinary Iaymen, the accidents of nature were insigniflcant while to him nature itself was mysterious. At the age of seven, he went to a private school with his striet father for thl study of Chinese Characters and Chinese Classies, Tongam. Howev.", by chance, he was concerned not so much with lear{ing itself ,.'*ith the wonders of nature. They were hard questiols beyond his understanding: why the sky was eldless, whl the wind moved. why the clouds were created and then disappeared, and why there were the sun, the moon, and the stars in the sky' Sometimes, he thought that smoke from the hundreds of thousands of houses gathered to form clouds. Sometimes, he ascended to the top of a mountain to try to catch the stars in the sky. In these ways,- he
made every effort 1o solve the problems in vain.
(Continued frotn Page 25)
The Development Committee of Won Buddhist Hoty Land Selected _ Ryung-san Holy Land is going to be beautified and developed in the near future. This Iand has a deep relationship with the ofening of the Won Buddhist gate. It was here that the Venerable Solaesan-, the founder of Won Buddhism, was born and attained Enlightenment. The Development Committee was selected by agreement of both devotees and lay followers at the Joint Session of Devotees and Lay Followers on the 30th of March.
-4-
of natural
wonders, but
Besides natural wonders, he had doubts about human beinEs. "Where did my parents come from? Where did I come from?" Like the mysteries of the universe, these were difficult problems to solve. One day, at the age of eleven, he happened to hear about the mountain god at the religious service of the Sihyang Festival. In order to meet Ihe *orntain god he ascended "Ground Rock" and prayed fervently for four years. All his efforts were, nevertheless, in vain.
He never gave up, but determinded to meet some hermits and
-5-
312
313
II/ON BUDDHISM
14/OIV
diseover the Truth. For five years, he wandered in vain in search hermit. It was common in the past for saints to of an enlightened -and directly hear his revelation. But such a miracle did meet God
not happen to the Great Master. Consequently,.he felt he should seek the Truth within himself, not in any other things. He also had to seek the Truth in an ordinary way without the slightest hint as to where to find it. For the solution of such serious problems, he could also enter the priesthood or entrust some school arganization. But he renounced himself to seek the Truth in his own w&V, knowing that those places could never help him to do so. His mind was profoundly deepened by the spiritual ag:ony, "'What can I do,with this problem in the future?" At the age of 25, he entirely devoted himself to profound thought in a blissful state of self forgetfulness without even the question itself in mind. In the early dawn on the 26th of March at the age of 26 (1916), he was sitting in meditation. At that very moment there appeared to him a strange phenomenon so that his thoughts became brightened; and his mind and body were full of spirit. It was much the same as the legend describing Buddha attaining the Great Enlightenment at the sight of the morning star on the 8th of December.
without any hint similar to Buddha, the Great Master sank into a blissful state of self forgetfulness, and at last, attained the Great trnlightenment after unconceivable hardships endured while
seeking the Truth.
However, he did not believe that the Great Enlightenment alone could solve all the difficult problems by itself. After seeking the Truth, he decided to save all human beings. The Great Enlightenment was to gain new life, and it meant by no means the perfection of Iife itself. Hence, won Buddhism fixed the date of the z6th of March for our common birthday and commemorated it as a day of new history creation. The Year 1916 has been fixed for the first year of Won
Buddhism.
After his Enlightenment in the house of common people, he began his missionary work, at first with his near relatives. -6-
BVDDHISM
Some elder relatives including Pal San Dang, his sworn brotherl twelve years older than he, and Chil San Dang, his maternal uncle, sixteen years older than he, were his own disciples and were under
his spiritual influence.
In several months, he had some forty disciples, and the nlne most ardent disciples of these became his principal ones. This'lras the first step toward the enlightenment of the public. After securing the nine principal disciples, he overcame difficult existing situatioas and Iaunched a project to reclaim a beach with them, rather th'an engaglng in non'manual cultural activity among the public. This project provided the basic resources for the foundation of the Won Iluddhist-order, and the fundamental power to produce enthusiastic devotees of Won Buddhism. This work was completed in the 4th year of Won Buddhism. In the course of this project, he performed the ceremony of offering a fervent prayer for the preparation for the foundation of the religious order at the tops of various mguntains. The nine disciples pledge to sacrifice themselves and dedicate themselves to the law, was clearly testified by the miracle of "the Blood Finger Print" which appeared on the pledge papgr.* In the universal deliverance of the world, he did not use the religious hero method, but a democratic system composed.of ten members. It was a system adapted by the Great Master to serve the reIigious order. In order to save our country and our society, it was imperative, he thought, to abolish empty formalities and superstition as well as extravagance and luxury, which r,vere chronic diseases of our society and a crucial element of our national crises. His important mission was to foster the power of creating new nationality in our national history, the March Independence Movement in 1919. At that time Do-San, An Chang Ho, who was a leader in the independence movement, praised the Great Master's edueational work highly. In the course of saving the human raee, however, he didn't confine his mission to any one nation. He began to perform his duty, first of all, by breaking the visually apparent present difficulties. In spite of all the violent oppressions of the Japanese his great persistence allowed him to practise his original purpose. The principle of his doctrine was to believe in the Truth of Il-Won-Sang and to set the Truth of II-Won-Sang as the obiect of our faith and as the standard for moral training. Il-Won-,Sang was s
311
315
WON BUDDHISM
WON BUDDHISM
the origin of all beings in the universe, and the mind-seal of all Buddhas and saints.
Furthermore, he established the adaptable principles of faith and moral training with the Four Graces and the Four Essentials. And hp suggested the way to practise satisfaetory moral training with the Threefold Trainings and the Eight Articles. Although he entered Nirvana on the first of June in 1943 at the age of 51, his spirit has been handed down unchanged until the present. We should engrave deeply this holy history on our minds forever. The important points that should be remembered about his life are as follows: ( 1) The Great Master was born, brought up, sought the way and attained the Great Enlightenment in an entirely eommon way of life. The method he used in his missionary works was very ordinary, but he had great ability; He founded the religious order as one would create a mountain upon level land.
(2) (3)
The Great Master never clung upon one side of the Truth but taught a perfect Truth, the oneness of the Truth, that can be practiced by all people. The Great Master had the ability to practice the Truth in actual life and work in the praetice of the Truth.
*
It is an almost universal practice among Koreans to stamp doctr,ments with a toiang, or namâ‚Ź stamp. This serves the same pu{pose as does a signature to people of Western cultural background. The narne stamp, which is carved with the individual's name either in the Korean alphabet or in Chinese characters, is first inked on a pad of red ink then pressed against the document.
The Truth is One, The Woild is One, The People ore of One FamilY, The World is a workshop wi,th one p1ffpose.
When the pledge paper was to be approved by the nine disciples, the Great Master asked them to press their thumbs against the document without ffrst inking them. When each disciple removed his thumb it was seen that the prints had re$stered on the document in blood.
:8-
-9-
316
317
WON BUDDHISM
WON BUDDHTSM
The Opening Address to The First International Convention of Won Buddhists
-
To the Construction of One V[orld
-
Honorable guests who have kindly accepted our invitation to this convention, all those Won Buddhist friends who have rendered continuous self-saerifice for this conventiori, and our special friends who have crossed the Paciflc Oeean to take part in this convention as representatives of the various branches in Korea, I have the honor of expressing my sincere gratitude to all of you for marking this convention possible.
If we glanee at the ideological trends of the world, it seems manifest that the various brands of dogmatism are losing their vitality and influenee, and that a way of co&istence and prosperity for all human beings must be searched for. Material civilization has made human life more comfortable than ever before; and present day technology has made it possible for us to watch fellcrv humans walking on the moon. However, there are still many nations which care only about their own interests. Highly developed technology has been used more for eompetition in nuclear arms, which may completely exterminate the human race, than for a proper utilization toward real peace in the world. It seems quite obvious that mankind is prone to an expediency in which material civilization has conquered the human spirit so much that the "master" has surrendered his reign to the "subject." This is a loss to humanity.
While a special class receives most of the benefits of material civilization, thus enjoying the prosperity, there are other classes of people which are alienated from this special class, to the extent that these alienated classes feel unable to free themselves from poverty, illiteracy and disease. Accordingly, religion, which is supposed to be the fulcrum of the human spirit, has lost its vitality, and eventually become a useless institution, in which laymen can expect only superstition, mysticism and fatalism. Thus some religions have become isolated from the reality of human life.
About half a century ago, the Iate Ven. Sotaesan, the Great
-10-
Master upon his great enlightenment, and thus reaching the Buddha stage, opened a religious order where with to deliver all sentient beings from the suffering seas of life, by showing the way to believe in a truthful religion and by training the human spirit in practical morality. He set out this project with the motto: "Since material civilization develops itself, Iet us cultivate our spiritual power." Eventually he has built a new religion, for all human beings, in which one finds, to say the least, the following characteristics. FirstIy, everywhere one can find Buddhas, so whatever one does is none other than offerings to Buddha. By this we realize the religious truth in daily life, a new and great way for religious faith. Secondly, one can always practice transcendental meditation, so one finds meditation-halls wherever one happens to be. This is a new and ideal way of self-discipline. Thirdly, each one must carry out self-diseipline in one's own occupation; thus mind and body will be kept properly in balance. By this it is meant that one can achieve the great moral way by means of keeping mind and body, science and morality, in a well-balanced harmony Through the vicissitudes of world history, Won Buddhism, ever since its foundation, has been carrying out its duty to realize the threefold major projects of spiritual cultivation, education and charitable works. The Iaymen of Won Buddhism are increasing in number, now amounting to 700,000 in Korea, with over 300 branch temples and 50 organizations. Won Buddhism has been eorresponding with various organizations in thirty eountries through overseas networks, thus trying to find & way to fulfill the ultimate goal of building one world. With this short history of slightly over half a century, with a zeal to share the sublime history of the foundation of Won Buddhism, with the intention of carrying out a calm revolution, as an example to glitter throughout eternity, and with a promise for a brighter future for One World, a paradise on earth, which ought to be the common goal of all human beings, we have decided to have this convention. Your understanding of our motives, any advice or suggestion you may render to us, and your willingness to cooperate with us in the common goal of building a paradise on earth, will be deeply appreeiated. May I request all Won Buddhist friends to continue the same efforts to realize the teaching of the Great Master, making this convention a monument for progress ?
-11 -
318 319
WON BUDDHISM
Ihe Prime Mastet's
Tassing the mark of the Half Centennial Commemoration of the Foundation of Won Buddhism, a new Buddhist order, the realization of our Great Master,s unceasing ,-irh t; 6;;-i- ,.* order for a new world, r would like to .*pr.."-t my sincerl .orrgratulations for those who have worked for this First International Convention in Los Angeles. This convention is onry a beginning in the history of won Buddhism; and the time period of tt'is .orr"rr.rrtio" i, ,rro"t indeed. Nevertheless, this convention will be *o*.rt of".ri. lively- and aetive rnternational cultivation of the human " rnira. when *o"" people eomprehend and, in the near future, accept trre iruth of Il-won taught by the Great Master, the signifi.rrr.. of this convention will beco'me manifest. Hence, those friends of won Buddhism who are participating in this First International Convention with historical significance must, I_ believe, understand thoroughly the importance of this occasion and participate with a sense of aity, to make this eonvention a turning point in our effort to rende, tf,. Grace of IlWon to the hearts of all human beings.
If
we view the present trends of international politics, there to !eq1! be, in__various parts of the world, some propitiou, ,igm oi building one world; and yet in some other parts, the Iumps of ice remain so hard and unthawed that the sufferirrg of senbeings is unending. All we Won B,uddhistJ cannol "rrnr.rless !i."! but feel obliged to deliver the suffering beings. In order to have the teaching of the Great Master realized throughout the world and to have tfr" tislit of Il-Won brighten the world for endless generations, the roots of th. Order must be deepen9d an{ strengthened. No tree with shallow roots can thriu. t ,o building with poor foundations can long stand. rnus ttre g"r"rtr, of living beings depends on healthy roots, aod the statesrianship oi all ;ii human affairs depends on firm foundations. our order oi wo, Buddhism is not an exception to this law; we have to find the roots of won Buddhism and then foster them deepry and strongly. In order
to commemorate this significant convention, and to exprers-my sincere wish for a bright future for the world, I would like io make it clear what the three roots of W'on Buddhism are. 'our first task is to attain, everyone of us, the great power of
-12-
WON BUDDHISM
Address
Moderation, by means of the Threefold Training. The Won Buddhist Order will be based on a firm foundation only when all of us Won Buddhists attain the great power of Moderation by means of the Threefold Training: namely, the cultivation of spiritual stability, the study of facts and principles, and the selection of right conduct.
our seeond task is to realize the.great power of Influence by Ieading a ]ife of gratitude toward the Four Graces : namely, of Heaven and Earth, of Parents, of Brethren and of Law. If all we W'on Buddhists, understanding our indebtedness to the Four Graces, Iead ]ives of gratitude, following the way of requiting the graces, the world will naturally be influenced to the extent of accepting the prestige of this
Order, as the Iife of gratitude is practiced throughout the world. Therefore, all of us must realize the great power of Influence by requiting the Four Graces.
our thir{ tqlk is to practice the great power of Equality by carrying out the Four Essentials. The world is of one household and all human beings are of one family, in which any unrighteous diserimination or inequality tecomes a source of misery fo* all human beings. {ence, we must practiee the great power of E-quality by carrying out the spirit of the Four Essentials. rf then the Light of Il-IVon, which the Great Master has lit, werg to enlighten the world for generations to come, rile must firsi of all foster these three great powers: namely, the power of Moderation by the Threefold studies, the power of-Influence by the Iife of gratitude toward the Four Graces, and the power of Equality by carrying out the Four Essentials. Only if we take these three great powers as the roots of the order, then a thousand of Buddhal and ten thousands of saints will be brought into being, and the future of this Order will have done its duty for the felieity of all sentient
beings.
Accordingly, I would like to request you, the participants of this convention, all friends of devoteeJ as well as Iaymen, ali nations and all human beings, to _cooperate with one heart for this great task and to let the wheel of the Law continue rolling. Tae+on The Prime Master of Won Brd,ittti,sm
-13-
3sl
3s0
WON BUDDIjISM
WON BVDDHISM
The Great Master, Sotaesan, the founder of Won Buddhism, was born in Yung-kwang county, Korea, on the 26th of March, 1891. Since his childhood he had inquired into the hidden meaning of the phenomena of the universe and of the varieties of human affairs. He tried to solve these questions with the help of mountain gods, for whom he did all he could, only to meet with no success, or by the hetp of spiritually enlightened persons whom he could never find. He continued his search for the truth until the age of twenty four, whereupon he would fall into unconsciousness, forgetting even the questions themselves. It was in March, 1916, when he was twenty-six, that he finally attained the Great Enlightenment. By his transcendental intuition into the Great Enlightenment, Sotaesan recognized the urgency of launching a task to deliver mankind from the spiritual crisis caused by the ever increasing dominance of material civilization. Accordingly, with the slogan, "As material civilization develops, cultivate spiritual civilization accordingly." Sotaesan delivered the flrst sermons to his selected nine disciples. To provide funds for expenses, inevitably needed to reclaim a dry beach, he saved by cutting down on expenses for empty, useless and superstitious ritual, which he taught his disciple to abolish. While he was reclaiming the dry beach with his diseiples, a new religious life was set out by, at the same time, expounding the Truth and discussing facts and principles, thus harmonizing moral training and daily life. Upon completion of the reclamation project in August, 1919, the Great Master with a few disciples entered Mt. Pong-rae in Chunpuk Province, in order to lay out an outline of the Order's doctrine and system based on the Truth of II-Won. When the first draft of the doctrine was made, the Great Master opened the gate of the religious order with a tentative designation, "The Research Society of Buddha Dharma," at the suburb of Iri City, in March, L924, where the Headquarters of Won Buddhism is now located. For twenty years
thereafter, the Great Master poured out his never-câ‚Źasing compassion in training disciples in the doctrine and in consolidation of ihe Order, under the notorious, relentless suppression by the Japanese, urtil his entrance into Nirvana in 1g48. The Iate ven. cheongsan, one of the nine disciples, who was inaugurated as the Prime Master of the Order in the same year, has directed and led the Order with such great wisdom and compassion that the Order has proceeded towdrd a great 'success in spiritual cultivation, education and charitable works. As Korea was liberated from the Japanese in August, 1g45, he ordered and helped carry out a project to relieve war-sufferers, besides pushing for the three goals of the Order. In 1946 he proclaimed this Order, "W'on-Bul-Kyo,,' whose English rendering is "Won Buddhism," which we now use. After eighteen years of his leadership, with such influence and accomplishment for the growth of Won Buddhism, he passed away in January, 1962. In the same yeat, the present Prime Master, ven. Tae-san, succeeded him as Prime Master, ever since his first inauguration in L962, Prime Master Taesan has led the Order with such influence, in and beyond the Order, that Won Buddhism has spread into every nook of South Korea, until today. In 1971 there was the Half-Centennial Commemoration Ceremony of the Foundation of Won Buddhism at the Headquarters, with over thirty thousand friends, Iaymen and guests participating. Now, the number of lay Won Buddhists in Korea is claimed at 700,000. The Order of Won Buddhism bomprises over 300 branch temples, several monasteries, one university, several high schools, middle schools, kindergartens, orphanages, workhouses, etc. The Prime Master Taesan has recently indicated quite often that the time is approaching for Won Buddhism to sow the seeds of the Truth of ll-Won overseas. For the overseas mission, Won Buddhisffi, I magazine published in English, is sent to around 400 organizations in 30 eountries, with literature being exchanged since 1961. As the Canoni,cal Tentbook of. Won Buddhism, translated into English in L97L, has been distributed to various places overseas, the number of friends who understand 'W'on Buddhism is inereasing. In Los Angeles, a branch of Won Buddhism was established in 1971, and a Chicago branch in 1973. Won Buddhism as a religious organization was authorized by the ,California State Government, and then by the Federal Government, in 1973. Thus we now have this convention on the process of Won Buddhist evangelization in America.
_14-
-15_
A Briet
Historical Sketch of V[on Buddhism
Won Buddhism is a new religious order, founded in Korea in 1916 at a turning point in world history, when material civilization was about to undergo such rapid progress that it would overpower the human spirit. The goal of Won Buddhism is to deliver all human beings from the suffering seas of life into a limitless paradise, by opening the gate of faith in a truthful religion of practical moral training.
353
352
WON BADDHISM
WON BUDDIIISM The following two articles are speeches selected frotrr among those uhich at Hancock Hall, USC. The printed speeches were gioen b! Reo. Chang-sik Pa.rk, Director of the Seoul Office of Won Bud.d,hl$n. and Reo. Pal-Khn Chon, Dean of the Teacher's College of Won Kwang Unioersity and usere delioered
Dire'ctor
o!
Ooerseas Missions
of Won Buddhisrtt.
What Religions Can do for World Peace bg Reo. Chang-sik
Park
It is a great honor for me to have this opportunity to say a few words under the title "World peace and the duty of religious men" at this convention which has been sponsored by W'on Buddhism
of America.
Although there have been efforts to find a way to bring about by the leaders of the big nations, there are still threats of full-scale war and in some parts of the globe, human beings are being killed at this very moment. There are various kinds of miseries human beings confront these days, in relation to regional conflicts peaee
among nations. It cannot but be the concern of religious men that a world full of truth must be produced on this earth. An everlasting peaee, however, cannot be proceeded by mere peace treaties. Nor can a real peace be kept by military forces. We have to find a way to bring about and keep an everlasting peace, and it is an urgent problem to be solved. Our problem is not limited only to the threat of war; it includes the problems of poIution, food, racial conflicts, and so on. However, without the solution of the threat of war, the efforts to solve other problems will be in vain. One realizes the blessings of health only after suffering from some illness. However, in order to appreciate the blessings of health, one does not have to get sick, since the disease may terminate his Iife before he can eradicate the disease. We must not let the world get involved in an overall war in order to appreciate the blessings of world peace. Then it will be too late.
-16-
The leaders of the world are trying to stop wars whenever they break out; however, this effort can never be a condition for world peace. We have to find the necessary condition for world peace which will last. And the necessary condition is to eradicate the three poisons of the human mind, namely avarice, anger and foolishness. Unless these three poisons are cleaned up in the mind of all human beings, there cannot be an everlasting peace in the world, for these three poisons, of greed, anger and stupidity are the sources of all kinds of miseries in the world.
That's why the Great Master, Sotaesan, taught us to bring an end to the wars in our mind, for unless we bring an end to the wars in our mind, there can be no peace in the world. Hence, we have to train ourselves to be free from the altack of those three enemies in our mind if we want peace in the world. It follows that the path that brings an end to the wars in our mind is the one which we must most urgently follow. The attainment of the spiritual power necessary to be free from the attack of the three poisons-which we can take as three enemies is only a necessary but not a sufficient condition for world peace. In order to build a world of peace, wâ‚Ź need a foundation, and this foundation lies in spiritual cultivation. And this spiritual cultivation is carried out within religious orders. And, we need a religion in which all human beings cu, be unified for the common goal of Uuitaing one peaceful world. Furthermore, no religion should claim such a name unless it shows its followers the way to eradicate the three poisons of the human mind.
Altho' there can be differences in the doctrines and methods of faith, all religions must have one aim, narnely, to bring: out in the human conscience, the sense of gratitude. The torch of religious men ought to be bright enough to .enlighten the conscience of poIiticians, of businessmen, and of men of science. rt is believed that an everlasting peace can be secured only
when the walls are destroyed between individuals, and between nations by mutual trust, Iove and co-operation which will spring forth when the three poisons are exterminated. L&t us co-operate to be pioneers of the movement to build a peaceful world with the idea that the truth is one, the world is one, all mankind is of one family, and the world is our common place to work together.
-L7;
355
351
WON BUDDHISM
ITO,N BUDDHISIIT
IVorId Peace and The Mission of vlon Buddhisur bY Prof . Pol-khn Chon
tasks Since human history began, one of the most important together live can has been to construct a worti-in which all mankind and peacefully. Nevertheless, *u", are still continuing ceaselessly we can How peace' world prevent there are man;-;[;ilies which vuorld establish and close' a to wuit remove these barriers, bring peace?
answer this question from the standpoint of won in Ko' Buddhism. won Buddhism is u o.* Buddhism which started Buddhism Won discuss I can't rea B8 years ;;". i;iri.t.a by time, creeds of Won in detail. Basiig'*y trtt rath-er on one or twoofbasic Buddhism for Won mission the aLout t*L io Buddhis*, r'*'E"i;;
I'd like to
world
peaceful world which all saints wanted and of which they taught. It is the flrst task of Won Buddhism for r,vorld peace to try to break down these barriers between religions and help all religions to be bound together. And then, according to the teaching that Il-Won is the original Nature of all Iiving beings, we can see that the original Nature of all human beings is the same one. Therefore, all human beings are brothers based on the same origin. There should not be barriers between human races or between peoples and there should not be passionate barriers between ideologies. It is doubtless that the United States of America is a country which is able to be proud of her wealth and one which takes the Iead in fighting for freedom and peace, but I believe the Americans' true happiness and peace will consist in all Americans' realizing that the black brothers came from the origin that the white brothers did, and breaking down the barriers between
the two races.
peace.
as a In Won Buddhism we worship Il-won-s&Il8, symbolized the and faith our of obiect circte,-tfre Dharma-kaya nuaana, ut-ttt. of truth t-he expressing ereed ln the standard of our moral trainins. beings all of Il-Won-S&DB, it Of,urma-kay"a, "lJ-Vgol--it the origin the original saints, " and. Buddhas afl ol mind-seai ihe in the ,rirerse, us' Nature of all living beings . ' ." is taught to First, according to the teaching that Il-Won is the mind-seal of all Buddhas and saint, we can see that the mind forms of all Bu{-dh.qs just the same, n-aqelr, the.mind form of Jesus Christ .4n-d saints are who tried to pru.tice and t.L.f, Coi;. will, lhqt gt !4vuPu.,,i who that of Confueius it is saicl, attained divine enlightenment, and all are decree iust the same. Thus, Heaven's il.i.d t" pruti." urd teach different, owing to were religious_doctr.ines of though trre expre;.iil of all temporal or tical conditiont, Tt. ultimate aims and intentions of all aims the say, to is saints are said to have been'the same. That all of origin the follow and religions .or*irl in helping us realize Buddhism in "God", called is it Christianity beings in the u"i**.. In ,,Dharma-taya Buddha" and in confucianism "Tai-chi"' It is cer-t.riti;n built tall barriers between tainly unfortunate that *u"r sometimes developed barriers themselves and other retigions, u"a Ju.n
into episodes of bloodshed' an{ thgn we should break down the barriers between religions, build the to advance and together binded all religions tf,orfa be
Nowadays the most dreadful barriers are those between the Free World and the Communist World. The aims of all ideologies should consist in helping all human beings to live more happily, and both capitalism and Communism insist that each is the ideology to promote the happiness of mankind. But the ideologies which insist on helping human beings live better have built tall barriers between themselves, and, ,s a ,ezult, they have driven human beings into wars and fetters, and we have ..e, ih. d..udful results with our own eyes here and there all over the world. We Koreans remember vividly the Korean War during which the Ioss of human life and property was tremendous, all owing to the passionate opposition of ideologies. The barriers between ideologies should not biing about such a dreadful war again. Let's re-establish the fact that all human beings are brothers of the same origin. The greatest task of Won Buddhism in establishing world peace is to try to break down the barriers between human races, between peoples and between ideologies. It is clear that today's world is advancing toward one connected world. The physical space-time of the world was connected into one world sometime ago. The happenings in the remotest areas on the earth are known to us without delay and, besides, they have direct or indirect influence upon us. The restriction of oil export by Arab countries drove all the world into confusion about a source of energy.
-18-
-19-
*I't
357
356
WON BUDDHISM
WON BUDDHISM
The Vietnam War in an area far distant from the United States resulted in this country sending thousands of soldiers and abundant war material into the area. At the present time, areas of the world cannot stand alone, isolating themselves from other areas. Although this is true, despite connections which Iink the physical world, the spiritual world is not yet connected together. This is a tragedy and misfortune of makind today. Now is the time when we must connect the minds of all human beings. The ultimate task of Won Buddhism for World Peaee is trying to trina together the minds of all human beings. In order to carry out this ultimate task, we must break down the barriers Uetween religions and then we must advance t,o get rid of the barriers between human races, between p_eoples, and between ideologies. But over it is not easy to break down the barriers which have been built eaeh all, above down, them a long perioh of time. In order to break of us must attain the spiritual ability to change a 4ind--of resentment to one of gratiiude. Thi most important way Won Buddhism suggests for binding tog;irrl, the mindt of ho*an beings is that- of attaining ihe abilitv of ipiriturr self-control by whi-ch we can find satisfaction to even in the *or't difficult situations. In order to attain such ability trainings' moral of kinds many learn must control our own minds, we I'm and there are ;r;t kinas of training systems in Won Buddhism' ,orrv that I have no time to explain these systems.
Finally, I'm going to suggest that, to begin with, yoYr mind and mine should be bound toeethei, and to do so, you and I should try to achieve the ability of self-control which changes our mind of resentment to one of gratitude.
-20-
How Does Vlon Buddhism Differ from the OId Buddhism by P. K. C.
There are various kinds of Buddhism in the world, and there will be some people who take the birth of Won Buddhism as merely an increase of religions in number, and others who will wonder if Won Buddhism is a mixed religion combining old Buddhism and Confucianism. I would like to point out one or two ways that Won Buddhism differs from Old Buddhism. First, Won Buddhism worships Il-WonSang (One Circle) as the object of Faith and the standard of Buddhistic practice. Human beings, civilized or uncivilized, in the face of an unexpected calamity, disease, death, etc. are instinctively fain to rely upon some greater power. In primitive society people sought the great power in the heavens or on the earth or in some natural phenomena. However, when human beings entered the period of culture, they came to rely upon the moral teachings of saints and sages. After the death of these saints and sages, people fashioned their images as tokens of their yearning
toward the
sages.
If, however, a religion is used for accomplishing any desires or purposes by prayer or godsend, then the religion is degrading. If three billion five hundred million people of the world pray sincerely to any absolute existence, should the three billion five hundred million kinds of desires be accomplished by him? And also, does he have the ability to do it? Also, we find it very ironical that some object of faith of a small nation or of some restricted community is worshipped by people of different nations. From this point of view, there is some difference between Won Buddhism, which worships Il-Won-Sang as a symbol of The Truth, and other religious orders which have faith in such Beings as Allah or Jehovah. In other words, Il-Won-Sang is the symbolie expression of thb Truth. It is not the Truth itself, but the mere chart which explains the Truth correctly. An energy exists in this universe and all things are created by this energy. This means that everything is rooted in the same one thing. This one thing is named in various Ways, such as God, Law, Reason, Heaven, etc. The synthetic name is Il-Won-Sang. The Truth never eeases going round and round and has neither beginning nor ending. It is expressed in a circle. -21 -
3s9
358
IryON BUDDHISM
WON BUDDHISM
I want to explain The Life of Faith in won Buddhism' everY -irtThe Truth is in all things in the universe' Therefore' Everything Truth. dividual or thing is the very lnanifestation of the (the Truth) must be trezrted with a pious mind as if it were a Bucldhapray for our' to Buddha of we do not have to go^before an image outside' second,
desires. AIso, when the Truth in my own self is manifested we will have the tife of the Truth' Religious life and social life should not mean an unproductive Iife. In our religious life, *u ur. our six roots (eygs, ears, nose, mouth, probody, will) coirectly as the Law teaches us and carry out our ductive life of faith. We keep our religious mind not only in a church, but also in everyday life. Religioris life and everyday life must coincide' Herewith each ,por, oL, spiritual and physical livLs can keep peace life productive our and faith of life our continue can we otn.", and with a ceaseless religious mind. :8
-
Buddhist Stories
{.
{.
{.
tlâ‚Ź
F (f)
of Meditation Once there was a well-known scholar who was teachin-g- Tany followers. He wore a pleasant and bright air all the time and his at' titude was lofty and transcendental. One day when he and his students were boating on the river, enjoying the cool air, one of the followers asked him, "I heard that yo, ptr.ticed meditation for many years, from the- time when you *.r. yo,rng. Can we acquire some mysterious powel b{ w}ich we can be free from life and death through praticing meditation?" The teacher answered that the mind state which he had reached can not be expressed in words, but must be witnessed. He suggested that they throrn him into the river if they wanted to see the mysterious Power
His young'students, at that sight, were deeply moved and enIightened to the mysteriolls power of meditation. People may establish a theory about the mind state which acquires mysterious power, but it is hard to keep the mind unperturbed, practically, on every oceasion. The mind of human beings becomes easily confused without the power of stability of the mind which is attained by meditation.
(2) A Mind is a Creator There was once an expert areher in China. One day he went to a very high mountain with his bow on his back. While strolling on the mountain, he became thirsty and wanted some water to drink. Fortunately, he found a small spring under a bush and he immediately bent over the water to drink it out of his hands until his thirst was quenched. However, when he finished drinking, he thought he saw a snake crawling in the water. He felt sick immediately and wanted to vomit the water he had drunk, but the water did not come out. He became seriously nervous about the water in his stomach, feeling something wriggling in it. When he got back home, he became seriously ill.
The followers Iooked at eaeh other with disbelief because they knew that their master could never swim. At that moment, however, a mischievous young man grabbed his master and threw him into the water. The teacher at once sank into the deep water, but after some time he came up to the surf ace again floating along peaeefully stretched out on his back.
Numerous doctors gave him medical treatment in vain; finally, he beeame nothing but skin and bones, resigning himself to die. One day a traveler dropped bv his home. Seeine the condition of the patient, he asked the reason. The patient told him that he saw a snake crawling in the water of the spring and that he had swallowed the snake. The traveler said he could cure his illness if he would do as he told him to do, taking him to the same spring where he had drunk the water. He told the patient, who was bearing the same bow on his back, to take the same pose as he had before. The patient reluctantly bent over the water and was just going to scoop it up in his hands when he screamed out that a snake was crawling in the water again. The man told him to be quiet and to observe the snake more closely. The archer got control of himself and found that it was not a snake at all, but the shadow of the bow he was carrying on his back. The man realized that the snake he thought he had swallowed before was only the shadow of his bow. After this, he felt quite relieved, and soon he regained his health. We must recognize that our mind is the creator of our fate.
-22-
-23-
power.
36t WON BUDDHISM
nl"*,
Dr. Kil Chin Park (right), President of Won Kuang Unioersity, placing a ndme plaque otser the doorwaq of the Research Center for Won Buddhist Thought.
rhe
@orn",
Research center
of won Buddhist Thought is Established The Research Center of Won Buddhist Thought was established in Won Kwang University. This Center is to contribute to the development of Won Buddhism, and human society, by studying Won Buddhist thoughts correctly, deeply and widety.'the operini ceremony was held in a reception room which is loeated in the Home Economics Building. As a special part of the ceremony. two special addresses were given. These lectures were delivered by Dr. Kil-Chin Park, president of Won Kwang University, and by the Dean of the Graduate School, Chun Won-Bae. Dr. Kil-Chin Park was selected as the first Director of the Center. The First fntemational Convention of IVon Buddhists held
A scene frorn the
Student Leader-
shlp Course
in the Commemaration
Hall at the
Headquarters.
Under the joint auspices of the Research Institute of Overseas Missions and Won Buddhism of America, the First International Convention of Won Buddhism was held at Hancock Hall at USC in Los Angeles on the 27th and the 28th of April. The theme of the Convention was "World Peace and the Task of Religious Men". Three hundred people of various nationalities were in attendance, including representatives from Korea. President and Professotls of Kyoto Buddhist College visited V[on Kwang Univ.
Won Kwang University and Kyoto Buddhist Coliege had a signature ceremony in the president's office at Won Kwang University on the 6th of April. Many professors of Won Kwang University and three professors from Kyoto University, including President Hujihara Ryo-en discussed the exchange of professors and students and a program of seminars and symposiums in the future. Professons attended seminar held
at Kyoto
College
Seven professors of the Won Buddhist Department in Won Kwang University attended the Second Korean-Japanese Buddhist Seminar held at Kyoto Buddhist College from the 1st of June to the 3rd. The theme was "The Modernization of tsuddhism". (Continued on Page 4)
-25-
ls
F 0
qc (rc
rt
o a !, (,)
'.1 (!
(' t,
a a!